Translator’s Note: A simple fact about the Qianfeng School of Philosophical Daoism, is that its distinctly ‘Daoist’ activity evolves around an equally distinctive ‘Ch’an-like’ ‘stilling’ of the mind, realisation of emptiness, and the expansion of this ‘empty’ consciousness so that it includes all things. This meditative foundation is not an ‘optional extra’ that a practitioner can choose to utilise or abandon, but is the entire foundation of what comes next with the Qianfeng School. Occasionally I am contacted by those who either have a very rudimentary understanding of Daoist self-cultivation, or who are already practising a different type of Daoist activity, either way, it is obvious that these people have not yet ‘stilled’ their minds, or unleashed the great internal energy (and wisdom) such an achievement involves. Without this achievement (which is nothing less than Ch’an enlightenment), they ‘pick’ at the periphery of Daoist self-cultivation, and make all kinds of strange statements (further proving the ‘non-still’ state of their minds). As Master Zhao Ming Wang states over and over again, if the mind is not ‘stilled’ at the beginning of training, there can be no further or deep penetration of the Dao. As the Daoist precursor of the Qianfeng School was conveyed within the Ch’an Buddhist tradition, then obviously the Ch’an method of mind control and development is fully represented. The simple point is that if you do not ‘still’ the mind, then the Qianfeng path is not being followed. I state this whilst fully recognising that various individuals might be given numerous ‘medical’ practises to cure a particular ailment or illness, but this activity is premised upon compassion, and is short-term in nature. Once the individual has healed, then the mind must be ‘stilled’ if there is a serious intention to attain Daoist Immortality. ACW 2.6.2017​

Sometime ago, a disciple came to the Qianfeng Hermitage in Beijing, to undergo Daoist treatment for a serious ailment, one of the symptoms of which involved a black-oily discharge exuding from various areas of the body. This was obviously very worrying for the disciple (and all concerned in his treatment), and so this disciple spent time recuperating with me. Many illnesses today are caused by people living too fast, and not spending anytime relaxing, and caring for the mind and body through various rejuvenating practises. If the mind and body are treated in this disrespectful manner, then obviously all healthy function is lost, and disease sets in. One thing is for certain, life is fragile, fleeting and full of uncertainty in its natural state. If you have the time to visit psychiatric hospitals, medical hospitals and crematoria, you will gain a genuine insight into the true nature of human life, how short it can be, and how precious it actually is. Indeed, such an experience focuses the mind and strengthens the resolve. You will understand in quick order how parents, spouses, children and other relatives leave this world all the time, and how we are left only with the memories of their presence. We are left to answer the question - what is the real point and purpose of existence?

Although humanity has developed elaborate systems of culture and social care, the fact remains that we are responsible for the healthy function of our own bodies (particularly if you already possess a good job, a clean place to live and access to medical care). Poor living and dietary habits are a matter of personal choice, and it is only logical that we should apply only the healthiest ideas and regimens to our bodies. Although the State can ‘cure’ our bodies (through a universal health system), nevertheless, it is our responsibility to train our minds and bodies in such a manner so that we ‘minimalize’ or completely eradicate the diseases, ailments and injuries we experience due to our own mismanagement. If we work to keep ourselves fit and healthy, then the entire well-being of the country is lifted-up! Of course, I recommend the Daoist method of ‘Essential Life Mind-Body’ (性命双修 – Xing Ming Shuang Xiu) self-cultivation, as preserved in the Philosophical Daoist tradition, as a ‘preventative’ means to ensure good health and raise your quality of life. This method requires self-discipline, self-sufficiency, self-determination, and access to an authentic Daoist teacher. If all these conditions can be met, then given a sustained practice over a long-time period, the health and vitality levels in the body (and mind) will be permanently elevated. This method, when taught correctly, may not be ‘easy’, but it is ‘effective’.

In the past, due to the feudal conditions of old China, this type of ‘specialised’ Daoist knowledge and wisdom was very carefully guarded within lineages that were difficult to penetrate. As a consequence, many ordinary people knew about Daoism, and were aware of the extraordinary health and vitality possessed by advanced Daoist practitioners, but were unable to access any lineages to gain genuine knowledge of the practice. Daoist practitioners always seemed youthful even though they were very old, and on many occasions in very old practioners, teeth would grow-back, as would jet-black hair! Disease was kept out of the inner organs, so that the body functioned at an optimum level, with no psychological or physical stress diminishing the essential energies. In many such recorded incidences throughout Chinese culture, many of these elderly Daoist practitioners were known for their extra-ordinary fitness and martial arts skills.​The ‘Philosophical Daoism, Thousand Peaks, Earlier Divine-Sky School’ (道家千峰先天派 – Dao Jia Qian Feng Xian Tian Pai), was found by the ‘Qian Feng Ancient Person’ (千峰老人 – Qian Feng Lao Ren), also known as ‘Zhao Bichen’ (赵避尘) – my great grandfather. He inherited this set of traditional Daoist teaches after many years of training, prior to establishing the Qianfeng School (of which, I – Zhao Ming Wang - am the lineage inheritor today). The initial stages of training require the ‘external’ techniques of ordering the mind and body, so that the ‘inner’ energies of ‘essential nature’ (精 – Jing), and qi (气) energy can be strengthened and harmonised to produce a robust health, which leads to longevity. In the following ‘Youku’ video, I explain the following 9 essential scientific points of Qianfeng training:

1) Transforming the brain function to generate a quiet mind. This essentially involves all meditative techniques that involve ‘stilling’, or ‘settling’ (静 – Jing) the mind. The most immediate and obvious benefit of this practice is that the brain and central nervous system is thoroughly relaxed and relieved of any manic neural activity. By applying ‘awareness’ to the functionality of the mind as it appears to each individual, that activity (of endless thoughts, worries, emotions and speculations) is diminished before finally being completely ‘stilled’. This allows the brain (as an organ) and the central nervous system, to be relieved of its usual habitual burden, and to be replenished with essential energy.

2) Build the ‘essential nature’ (精 – Jing) to develop ‘vital force’ (炁 – Qi). Poor health is the result of diminished ‘jing’ levels that need to be gathered, rejuvenated and strengthened. If ‘jing’ is wasted through excessive sexual activity, poor diet and a lack of adequate exercise, then the body will become ‘empty’ of all vigour, and will manifest all kinds of ailments and diseases, and be subject to unnecessary injury and deficient healing. This training begins with ‘retaining’ jing, and eradicating any and all wastage through a frivolous life-style. When ‘jing’ is sufficiently strengthened through abstinence and disciplined living, then this nourished ‘jing’ may be used to transform ordinary ‘qi’ (气) energy into ‘vital force’ (炁 – Qi). When ‘vital force’ is sufficiently nourished, then it may be used to build and strengthen ‘spirit’ (神 – Shen), so that ‘shen’ can be transmuted into an awareness of an all-embracing ‘emptiness’ (虚 – Xu) that contains all things. Even if the most advanced levels are not reached immediately, the foundation for good health and longevity have already been established in the mind and body, and a profound transformation has occurred. This stage already takes tremendous levels of refined inner energy to achieve, but through perseverance, an individual at this stage can progress further, if more serious training is carried-out. Although hard-work is required just to reach this stage, a greater effort of ‘eating bitter’ (吃大苦耐 - Chi Da Ku Nai) is required, and there is no way out of this requirement. Strengthened ‘essential energy’ (jing) and enriched ‘vital force’ (qi) are the key to a strong practical foundation, and nothing can be achieved without first securing these two important attributes.

3) Regulate the principle of ‘vital force’ (炁 – Qi) and by breathing correctly, expand the lung capacity. There is a saying associated with Chinese medicine which states: ‘The lungs are masters of a hundred energy channels that nourish the inner organs.’ Through breathing ‘in’ and ‘out’ correctly, the body takes in nourishment (i.e. new amounts of oxygen) and expels that which is no longer required (i.e. carbon dioxide). In fact, the state of the breath relates exactly to the state of the inner health, as poor breathing usually indicates a poor state of inner health. By maximising the breathing capacity, taking in as much oxygen as is required, and efficiently expelling carbon dioxide, the inner metabolism is strengthened and invigorated. This means that the flow of qi energy, blood and oxygen is optimised throughout the body, and as a result, the inner organs are nourished and strengthened. By breathing ‘in’ and ‘out’ of the body, the inner energy flow is re-vitalised and the state of health improved. Breathing is the primary doorway to good health, but many do not ‘breathe’ correctly, and so diminish their own health at the very beginning of the energising cycle.

4) Regulate the five (inner) organs. Good health emanates from the regulation of the ‘five phases’ (五行 – Wu Xing) of qi energy transformation, as it flows through the inner organs. This is essentially a regulatory process that clearly defines how qi energy flows in both its ‘yin’ (阴) [negative] and ‘yang’ (阳) [positive] manifestations. Obviously a deficient, excessive or inappropriate level of qi energy can cause the inner organs to malfunction, leading to all kinds of health problems. Yin and yang must reconcile, excessive heat in the heart and mind must be reduced, water flow through the kidney area must increase (and remain stable), whilst the mouth must be full of saliva. If the fluids in the body are very plentiful, then the appetite (and constitution) will be very strong. This in-turn leads to a strong water-flow through (i.e. ‘in’ and ‘out’ of) the kidneys (this means that tears are plentiful, saliva and phlegm are plentiful, because ‘essential nature’ [jing], and ‘vital force’ [qi], blood, and secretions are all plentiful). In this manner, by regulating the ‘five phases’, the ‘five (inner) organs’ (五脏 – Wu Zang), are purified of all negativity and disease, creating a healthy interior. Therefore, this internal training treats heart disease, spleen and stomach disease, lung disease, hepatitis, kidney deficiency, and a variety of other chronic and debilitating ailments.

5) Cultivating a ‘pure’ (清 – Qing) ‘spirit’ (神 – Shen), that shines like the sun. The essential nature of the five (inner) organs is manifested in the condition of the eyes (the white of the eyes represent the lungs, the black-dot in the centre of the pupil represents the liver, the pupil proper represents the kidney, the inner corner of the eye represents the heart, whilst the outer corner of the eye represents the spleen). This is why the two eyes are referred to as the window to the ‘spiritual essence’ (心灵 – Xin Ling). In the ancient texts, the two eyes are referred to as the ‘sun’ and the moon’, and also the ‘Golden Honourable Wood Mother’ (金公木母 – Jin Gong Mu Mu), and the ‘Golden Black Rabbit’ (金乌玉兔 – Jin Wu Yu Tu). People also refer to the eyes as representing the ‘spirit’ (灵 – Ling) of the ‘brain’ (脑 – Nao) – or the ‘essence’ or ‘driving force’ of humanity. In fact, there are many names referring to the two eyes and their link with the inner being. The eyes represent the entire self-cultivation process as experienced during ‘Essential Life Mind-Body’ (性命双修 – Xing Ming Shuang Xiu) practice. Developing health through the five (inner) organs and the eyes is the most difficult and crucial aspect of Daoist self-cultivation. Part of this training involves the ‘turning inward’ of awareness, so that the bright essence can be clearly perceived. This is achieved by returning all thought to its bright and empty essence. Through cultivating the ‘great’ and ‘small’ circulatory orbits of inner energy, all aspects of energy (jing, qi and shen) are united and expansive. By effectively turning the vision inward, the inner terrain is clearly illuminated, and when immortality is achieved, the two physical eyes shine with a pure (qing) and intense light (shen) similar to that seen in the sun and the moon. Those who have not achieved this stage do not possess eyes that emit light in this manner.

6) Extending blood and energy circulation. The eight extra-ordinary energy channels spread across the entire body, and their good functionality is crucial for good health and longevity. However, it is quite often the case that in ordinary people, the blood and ‘essential nature’ (jing) and qi energy do not flow properly and these channels are partially blocked or deficient in someway. Through effective Daoist self-cultivation, the eight channels are opened, and this leads to the one hundred channels also being opened throughout the body. The skin becomes very good in condition, the functionality of the inner organs are optimised, all circulatory diseases are eradicated, and life expectancy is extended.

7) Long-term health-building self-cultivation helps in enhancing the strength of the neural network, and relieves all the symptoms associated with ‘neurasthenia’, such as fatigue, lassitude, headaches, irritability, and emotional disturbance. It also relieves insomnia, and night-time seminal emissions, as well as builds ‘yang’ (阳) energy in the kidneys. This cultivation also relieves physical weakness and problems associated with the negative effects of an embolism.

8) Long-term health self-cultivation not only improves the quality of the physical body, but also strengthens and refines the quality of the essential nature of the spirit, and expression of consciousness. In other words, both the mind and body are improved equally through Daoist self-cultivation, with one not being able to be improved, without the other being improved simultaneously. The awareness of the mind expands, producing knowledge and wisdom, and firmly imbeds the purifying notion of ‘Daoist virtue’ (道德 – Dao De) within the character of the practitioner. Obviously, this benefits society, because Daoist practice produces good and able citizens, that legitimately contribute to the over-all development and prosperity of the country.

9) Long-term adherence to a Daoist self-cultivation path, can in four steps, transform ‘essential nature’ (精 – Jing) into ‘vital force’ (炁 – Qi). This delays the aging process, and pro-longs life expectancy. If you progress further, and follow the thirteen steps, then a miraculous change will occur. With white hair turning black (again), and teeth re-growing, as vitality spreads throughout the body (and body). This is how to thoroughly rejuvenate the entire being through Qianfeng Daoist self-cultivation practice.